Lzh Mg Bu Vb Pd 1Receiving Food in a Dangerous Region

– MAHĀSĀṂGHIKA VINAYA

– FOUR PĀṬIDESANĪYA RULES.

1. RULE: RECEIVING FOOD AT THE ARAṆYA.

When the Buddha was dwelling at the monastery of the Sakya clan in Kapilavatthu, as described in full above. At that time, the bhikkhus residing at the araṇya were sent food and drink by their parents, sisters, and relatives of the Sakya clan through messengers. However, those who carried the food either ate half of it, or ate a third of it, or ate all of it along the way.

Then, when some bhikkhus returned home to visit, their relatives asked: "Previously I sent someone with food—did you receive it in full?" Among them, those who had received it in full said they received it in full; those who had received half said they received half; those who had received a third said they received a third; those who had received nothing said they received nothing. Hearing this, the relatives became angry and scolded the messengers: "You wretched, despicable scoundrels!

I sent you with food—how dare you eat it!" and beat them with a cane. Stricken with pain, the messengers wept loudly and lamented: "Because of that heartless monk I was beaten."

The bhikkhus then brought this matter and reported it to the Blessed One. The Buddha immediately ordered those bhikkhus to be summoned. When they had come, the Buddha questioned them fully regarding the aforementioned incident:

—Did this matter truly happen as described?

—It did indeed happen thus, O Blessed One.

—Why did you bhikkhus residing at the araṇya not first send word to those outside, while those outside also received no news from those inside, yet took food with your own hands to eat? From this time forward, I do not permit bhikkhus residing at the araṇya, without first communicating with those outside and without those outside having received word from those inside, to receive food with their own hands.

Furthermore, when the Buddha was dwelling at the monastery of the Sakya clan in Kapilavatthu, as described in full above. For five beneficial reasons, once every five days the Tathāgata, the Worthy One, the Perfectly Enlightened One would make a round of inspection of the bhikkhus' quarters. He saw a bhikkhu who was ill, his countenance haggard and worn; although knowing this, the Buddha nonetheless asked:

—Bhikkhu, do you have sufficient strength?

—I am greatly afflicted by illness, O Blessed One.

—Are you unable to take medicine suitable for your illness and food suitable for your illness?

—Because the Blessed One has laid down the rule not permitting bhikkhus residing at the araṇya, without first communicating with those outside and without those outside having received word from those inside, to receive food with their own hands. O Blessed One, I am ill and cannot go outside, and so I have become as haggard and wretched as this.

—From this time forward, I permit bhikkhus who are ill to receive food right within the monastery.

Thereupon, the Buddha issued an order for all bhikkhus residing in the city of Sāvatthī to assemble, and for the sake of ten benefits laid down a rule for the bhikkhus, which even those who have already heard it must hear again:

—If a bhikkhu residing at the araṇya, without first giving notice, without stating that a bhikkhu is ill, and with those outside also having received no word from inside, receives food with his own hands, whether chewing or eating it, then that bhikkhu must go to another bhikkhu and confess as follows: "Venerable sir, I have committed an offense worthy of censure; I confess and repent before you." This is the first Pāṭidesanīya rule.

EXPLANATION:

Araṇya: As stated above.

Without first giving notice: Giving notice has two forms: stating the quantity clearly and not stating the quantity clearly.

1. Stating the quantity: Specifying that such-and-such an amount of such-and-such food items should be sent in.

2. Not stating the quantity: Simply saying to send food in without listing how much or what quantity. Those outside receive no word from inside. Those dwelling outside the monastery receive no news from those dwelling within the monastery.

Illness: Dysentery, chills, wind-disease. Those afflicted with such conditions are unable to go outside the monastery to receive food; therefore the Blessed One declares that there is no offense for them to eat within the monastery.

Receiving with one's own hands: Receiving an item from another's hands with one's own hand; receiving from another's bowl with one's own bowl.

Chewing: When eating bread, fruit, and the like.

Eating: When eating the five kinds of principal food. If one chews or eats, then that bhikkhu must go to another bhikkhu and confess as follows: "Venerable sir, I have committed an offense worthy of censure; I confess and repent before you." The one receiving the confession should ask:

—Do you see the offense?

—I do see it.

—Take care not to commit it again.

—I humbly accept and receive this admonition.

Pāṭidesanīya: This offense must be disclosed and acknowledged before another person; it may not be concealed.

If food is sent for that bhikkhu, and one speaks to another bhikkhu and that other bhikkhu receives it, there is no offense.

If food is sent for that bhikkhu, and one speaks to that bhikkhu but another bhikkhu receives it, there is no offense.

If food is sent for that bhikkhu, and one speaks to that bhikkhu and that bhikkhu himself receives it, there is no offense.

If food is sent for another bhikkhu, and one speaks to another bhikkhu and that other bhikkhu receives it, there is no offense.

If the one bringing food has previously indicated the quantity of the food and the bhikkhu who receives it verifies that it corresponds to that quantity, then it may be received right within the monastery. If it does not correspond, one should tell them to take it back. If a letter has been sent and upon reading it the contents are found to correspond, one should accept it. If they do not correspond, one should tell them to take it back. If an envelope has been sealed and upon opening and examining it the contents are found to be complete, one should accept it; if not complete, one should tell them to take it back.

If the one bringing food has not previously specified the quantity, then when the food is brought, one should go outside the monastery gate to receive it. If they happen to bring it in and have already passed through the gate, one should not accept it. If there is a净人 (kappiya-kāraka, a lay attendant), one should have them give it to the lay attendant. If there is no lay attendant, one should tell them to set it down on the ground, wait for the lay attendant to arrive, then direct the lay attendant to bring that food outside the gate, whereupon the bhikkhu may then receive it.

If a bhikkhu is ill and unable to go outside, he may receive food within the monastery; there is no offense.

If a relative brings food to a place of recreation such as a park, a pond, or a scenic spot, and there gives the food to the bhikkhu, the bhikkhu may receive it as he wishes; there is no offense.

If a bhikkhu while traveling thinks: "When I arrive at such-and-such a monastery I will eat," but then goes elsewhere to eat, he must confess. However, if upon arriving at that monastery he happens to find that the Sangha there has been invited to a meal elsewhere, and he goes away instead, there is no offense. Therefore it is said as above.

Vietnamese translation: Thích Phước Sơn. MAHĀSĀṂGHIKA VINAYA

Chinese translation: TRIPIṬAKA BUDDHABHĀDRA OF INDIA

TOGETHER WITH ŚRAMAṆA FAXIAN, TRANSLATED DURING THE EASTERN JIN DYNASTY

Doctrinal verification: Thích Đỗng Minh